And when imitation is one of the traditions of human beings, the addressed one expected the news about their condition in that matter. So he said, confirming for those who think that trial does not occur, because Allah is free of it and there is no benefit in it, being ignorant of the wisdom in establishing the proof according to the customs of creation: "And certainly" meaning: Do they think while we have "tested" meaning: We have dealt with them according to our greatness, as the tester does with those being tested, "those".

And when imitation in close time is greater, he affirmed the conjunction in his saying: "before them" meaning: before these whom We have sent you to from the followers of the prophets, until a man among them would have his flesh combed with iron combs, and that would not turn him away from his religion. And among their leaders is the one who has the majority of the previous surah, Musa, blessings and peace be upon him. In his story, there is a long narration from Ibn Abbas, may Allah be pleased with both of them, known as the narration of the trials, and it is in the Musnad of Abu Ya'la. And among the last things he was tested with is the matter of Qarun and his followers.

And when the trial is a reason for revealing the hidden aspects of man, even of the animal, he is honored or humiliated. And the context guides to the meaning: So let Us certainly test them, which is connected to His saying: "So Allah will certainly know" [meaning: He who has all perfection] by the trial of His creation, knowledge that is witnessed, just as He knows that knowledge that is unseen, and He will show it to His servants even if it were greatly concealed. And He expressed with the greatest name indicating all attributes of perfection, turning from the manifestation of greatness to a greater one, alerting the deficient - and they are the majority of people - that He is exalted above any blemish of deficiency. And He confirmed a reference that most people think stability is during trial, and that if he conceals his action, no one will know about it, "those who have been truthful" in their claim of faith, even if they are in the lowest ranks of truthfulness. And He will certainly know the truthful, and they are the patient ones who say during calamity: "This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth" [Al-Ahzab: 22]. So one of them will be righteous and grateful during ease, and during trial, free and patient. And He will certainly know those who lied in their claim, "and He will certainly know the liars" meaning: those firmly rooted in lying, who worship Allah on a brink. If good befalls them, they are reassured by it, and if a trial befalls them, they turn on their faces, and they think. So there will be for each of them a recompense according to what the trial has revealed of them. And the expression in the present tense indicates the realization of the test, through the renewal of the times, for the gathering of the good and the wicked. So whoever does not strive against himself during the trial to obey [in] ease and hardship is among the disbelievers, and thus he will be in Hell, "Is there not in Hell a resting place for the disbelievers?" [Al-Ankabut: 68]. And whoever strives is among the doers of good. And the verse from the interlocking indicates by "those who have been truthful" to "those who lied", and by "the liars" to "the truthful". He mentioned the action first as evidence for the estimation of its opposite second, and the name second as evidence for the omission of its opposite first.